amos pax!

Our son Amos was born last weekend! We are blessed to have him w/ us. K8 has written a great summary of all the events of his birth on our family blog:

http://www.mymomsaysiambalanced.blogspot.com/

ps 29

So, I thought this was cool yesterday. I was reading Psalm 29 (below) and was encouraged. This Psalm is all about the power/strength of God. It says He rules over creation; He is above the chaos (waters/flood); His strength breaks powerful trees (cedars,oak); He dominates nations (Lebanon/Sirion); His power shakes the earth (the desert/Kadesh); He reigns in His strength. The bottom line is that our God is powerful and worthy of praise, and in the face of it the only thing we can do is worship His greatness.

So He's powerful... check. But what does He do w/ His strength? What does He do w/ all this power of His? Check out v. 11, "The LORD gives strength to his people; the LORD blesses his people with peace." He shares this strength, and blesses US w/ His peace. I find that super cool. The most powerful being in the universe, blesses us by giving us a piece of his strength and piece of His peace. What more can we say, but a word of thanks.


Ps 29:
1 Ascribe to the LORD, you heavenly beings, ascribe to the LORD glory and strength.
2 Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness.
3 The voice of the LORD is over the waters; the God of glory thunders, the LORD thunders over the mighty waters.
4 The voice of the LORD is powerful; the voice of the LORD is majestic.
5 The voice of the LORD breaks the cedars; the LORD breaks in pieces the cedars of Lebanon.
6 He makes Lebanon leap like a calf, Sirion like a young wild ox.
7 The voice of the LORD strikes with flashes of lightning.
8 The voice of the LORD shakes the desert; the LORD shakes the Desert of Kadesh.
9 The voice of the LORD twists the oaks and strips the forests bare. And in his temple all cry, “Glory!”
10 The LORD sits enthroned over the flood; the LORD is enthroned as King forever.
11 The LORD gives strength to his people; the LORD blesses his people with peace.

the way of love by john fischer

Here an article my homeboy Cody passed my way. Thanks Cody, it's a good word.

The Way of Love
by John Fischer

"The poverty of being unwanted, unloved and uncared for is the greatest poverty. We must start in our own homes to remedy this kind of poverty." - Mother Teresa

In her thoughts on homelessness yesterday, Marti brought up something we would do well to spend more time discussing. It's this idea that homelessness may be closer than we think. Not so much that anyone of us could find ourselves homeless given the right set of circumstances, but that there is a type of homelessness that goes on even in the most secure of homes - a kind of absence of love that leaves family members fragmented and alone. Homelessness is having no one there to love you in your own home.

So disheartened are we who do not know every neighbor on the street much less their stories. When did our God-given consciousness no longer recognize our neighbor as our responsibility? When did we stop caring? Was it during the time we stopped treasuring our families with warmhearted concern and started arguing with each other until we dissolved into faceless fragments of our own isolation?

This has been one of the glaring inconsistencies in evangelical Christianity for some time. Everything revolves around evangelism and yet our homes are falling apart from the inside. So much focus on "outreach;" so little "inreach." You can't love "out" if you can't love "in."

"By this everyone will know that you are my disciples, if you love one another." (John 13:35) Inner love stimulates an outer revelation. As Mother Teresa admonished us, let's start addressing the poverty a world away by remedying the poverty in our own homes.

11.10 prayer

I've posted the Nov. prayer letter for The Table in the "prayer" link to the right. Thanks for your prayers and support!

citizen

It's late Friday night and the house across the street is testing the maximum volume of their house speakers. What do you do? You see someone finish their 1 liter of Pepsi, and throw it down next to 7 other cans and bottles. What do you do? The dangerous road you walk down, still has no sidewalk. What do you do?

The answer to these questions for many of us is to wish someone else would take care of it. So we either sit and fester, sit and complain, or sit and call the authorities (the city, the cops, etc.). This answer is indicative of how our consumeristic culture gets played out in our daily lives. We see and believe ourselves to be consumers of a system, waiting to be served.

Presently, I am at an AmeriCorps/community development training. The grant I received is focused on boostering volunteerism in my neighborhood. With this focus, a goal is to change the attitude of seeing ourselves as consumers to begin seeing ourselves as citizens. A citizen, in my mind, is one who takes responsibility for the condition of their neighborhood. My hope is that citizenship will increase in my neighborhood as a of this grant.

I can imagine a better neighborhood than first described. So, it's late Friday night and the house across the street is testing the maximum volume of their house speakers. I can imagine a neighbor calling that house, because of an already established relationship, instead of calling the cops. Or, you see someone finish their 1 liter of Pepsi, and throw it down next to 7 other cans and bottles. I can imagine a neighbor asking that person to properly dispose of the trash, and if "the bird is flipped" knowing that the citizen-led regular trash cleanup will help keep the streets clean. And when the dangerous road you walk down still has no sidewalk, I can imagine a group of neighbors putting pressure on the local government to act, or seeking funds and approval for private neighborhood action. I would much rather live in this second neighborhood, where my neighbors are empowered. You?

living rhythms

In our journey of church planting, there has been a big emphasis on dreaming/planning/scheming. This continues to be the case, but with a new addition, implementation. After creating, casting, and refining vision for so long, it is strange to put those thoughts into action. Doing so is what makes those rhythms living things that express how God is moving through us.

With our leadership community, the vehicle of the new church is moving. This past month was The Table's first full month of living out our rhythms of hospitality, discipleship, and blessing. We "worshiped" three weeks, served the neighborhood one week, and threw a party the next. It is awesome to see this movement occur. It is not how I guessed it would be, but it is beautiful.

The vision of our rhythms did not begin this way. After reading a book called "Simple Church" by Thom S. Rainer & Eric Geiger, I became convinced that and organization's mission must also be its values and their vision. Too often a the beauty of a mission get bogged down by values and vision that are similar but different, leaving the organization w/ a massive document no one looks at.

So if someone asks what the mission of The Table is I'd say, "To live the HOSPITALITY we see in Jesus, to grow in our DISCIPLESHIP in Him, and to be a BLESSING to those around us, in His name." If someone asks what the values of The Table are I'd say, "To live the HOSPITALITY we see in Jesus, to grow in our DISCIPLESHIP in Him, and to be a BLESSING to those around us, in His name." And if someone asks what the vision of The Table is I'd say, "To live the HOSPITALITY we see in Jesus, to grow in our DISCIPLESHIP in Him, and to be a BLESSING to those around us, in His name." You get the idea.

Now that we have this in our minds as a church, it is cool to see us living it out. As a group we had a party where social lines and circles blurred b/t friends, neighbors, and church folk. To me it was a step of HOSPITALITY. In our worship gatherings and Bible studies, it is awesome to see and hear "iron sharpening iron" (the image of DISCIPLESHIP), as we grow in the likeness of Christ together. And it is cool to leave our 4 walls of comforts and go out and pray for the neighborhood as we pick up trash or visit neighbors in "their territory", and BLESS them on "their terms". It has been awesome to see us implement our rhythms, for His glory. I pray we will continue to grow in these rhythms as we continue follow the lead of Christ.

"how america sees God"

The following is an interesting article, taken from “How America Sees God” – USA Today, Nov. 7, 2010. Let me know what you think.)

If you pray to God, to whom — or what — are you praying? When you sing God Bless America, whose blessing are you seeking?

In the USA, God — or the idea of a God — permeates daily life. Our views of God have been fundamental to the nation's past, help explain many of the conflicts in our society and worldwide, and could offer a hint of what the future holds. Is God by our side, or beyond the stars? Wrathful or forgiving? Judging us every moment, someday or never?

Surveys say about nine out of 10 Americans believe in God, but the way we picture that God reveals our attitudes on economics, justice, social morality, war, natural disasters, science, politics, love and more, say Paul Froese and Christopher Bader, sociologists at Baylor University in Waco, Texas. Their new book, America's Four Gods: What We Say About God — And What That Says About Us, examines our diverse visions of the Almighty and why they matter.

Based primarily on national telephone surveys of 1,648 U.S. adults in 2008 and 1,721 in 2006, the book also draws from more than 200 in-depth interviews that, among other things, asked people to respond to a dozen evocative images, such as a wrathful old man slamming the Earth, a loving father's embrace, an accusatory face or a starry universe.

Researchers from the USA to Malawi are picking up on the unique Baylor questionnaire, and its implications. When the Gallup World Poll used several of the God-view questions, Bader says, "one clear finding is that the USA — where images of a personal God engaged in our lives dominate — is an outlier in the world of technologically advanced nations such as (those in) Europe." There, the view is almost entirely one of a Big Bang sort of God who launched creation and left it spinning rather than a God who has a direct influence on daily events.

Froese points out: "You can't really ask people directly about their moral and philosophical worldview. But if you know their image of God, it could give you insight into why they get upset when you break the rules, or you stand up for a certain politician. Or, how they will react when bad things happen or whether they see personal morality or foreign policy in stark right-or-wrong terms."

Four views of God
Froese and Bader's research wound up defining four ways in which Americans see God:
•The Authoritative God. When conservatives Sarah Palin or Glenn Beck proclaim that America will lose God's favor unless we get right with him, they're rallying believers in what Froese and Bader call an Authoritative God, one engaged in history and meting out harsh punishment to those who do not follow him. About 28% of the nation shares this view, according to Baylor's 2008 findings.
"They divide the world by good and evil and appeal to people who are worried, concerned and scared," Froese says. "They respond to a powerful God guiding this country, and if we don't explicitly talk about (that) God, then we have the wrong God or no God at all."
•The Benevolent God. When President Obama says he is driven to live out his Christian faith in public service, or political satirist Stephen Colbert mentions God while testifying to Congress in favor of changing immigration laws, they're speaking of what the Baylor researchers call a Benevolent God. This God is engaged in our world and loves and supports us in caring for others, a vision shared by 22% of Americans, according to Baylor's findings.
"Rhetoric that talks about the righteous vs. the heathen doesn't appeal to them," Froese says. "Their God is a force for good who cares for all people, weeps at all conflicts and will comfort all."
Asked about the Baylor findings, Philip Yancey, author of What Good Is God?, says he moved from the Authoritative God of his youth — "a scowling, super-policeman in the sky, waiting to smash someone having a good time" — to a "God like a doctor who has my best interest at heart, even if sometimes I don't like his diagnosis or prescriptions."
•The Critical God. The poor, the suffering and the exploited in this world often believe in a Critical God who keeps an eye on this world but delivers justice in the next, Bader says.
Bader says this view of God — held by 21% of Americans — was reflected in a sermon at a working-class neighborhood church the researchers visited in Rifle, Colo., in 2008. Pastor Del Whittington's theme at Open Door Church was " 'Wait until heaven, and accounts will be settled.' "
Bader says Whittington described how " 'our cars that are breaking down here will be chariots in heaven. Our empty bank accounts will be storehouses with the Lord.' "
•The Distant God. Though about 5% of Americans are atheists or agnostics, Baylor found that nearly one in four (24%) see a Distant God that booted up the universe, then left humanity alone.
This doesn't mean that such people have no religion. It's the dominant view of Jews and other followers of world religions and philosophies such as Buddhism or Hinduism, the Baylor research finds.
Rabbi Jamie Korngold of Boulder, Colo., took Baylor's God quiz and clicked with the Distant God view "that gives me more personal responsibility. There's no one that can fix things if I mess them up. God's not telling me what I should do," says Korngold. Her upcoming book, God Envy: A Rabbi's Confession, is subtitled, A Book for People Who Don't Believe God Can Intervene in Their Lives and Why Judaism Is Still Important.
Others who cite a Distant God identify more with the spiritual and speak of the unknowable God behind the creation of rainbows, mountains or elegant mathematical theorems, the Baylor writers found.
This distant view is nothing new. Benjamin Franklin once wrote that he could not imagine that a "Supremely Perfect" God cares a whit for "such an inconsiderable Nothing as Man."
The Baylor researchers' four views of God reveal a richness that denominational labels often don't capture. They found that Catholics and mainline Protestants are about evenly divided among all four views, leaning slightly toward a Benevolent God. More than half of white evangelicals identify with an Authoritative God; that view is shared by more than seven in 10 black evangelicals, they said.

How we see daily life and world events
How did we get to this multifaceted state? A three-night TV series starting Monday on PBS, God in America, examines our religious history, one rife with people contesting over visions of God.

It begins with the first Europeans arriving with visions of a New Eden and clashing immediately, first with Native Americans, then with each other.
Even in 1680, it was clear that "European religion would not survive unchanged" in America, says Boston University religion professor Stephen Prothero, one of the narrators for the series, created by Frontline and WGBH-TV Boston.

By the time of the Founding Fathers, "God was seen as a more distant deity, not someone who will row the boat across the Delaware for us," series producer Marilyn Mellowes says.

History is portrayed in the PBS series as waves of mini-dramas: challenges to religious order, the rise of concepts of political liberty, the establishment of First Amendment rights to freedom of speech and religion — and the fits and starts of working out what it means to be a nation without one state-sanctioned religion.
Each generation makes righteous claims for social justice, for God on their side in combat, for the truths they want to teach their kids, Mellowes says.

The PBS series finds today's fights over Muslim efforts to build mosques echoes past religious liberty struggles such as the fight in the 1770s by Baptists in Virginia to be free to preach, or the 1940s push by Catholics in New York to educate their children outside Protestant-run public schools.

When asked about Baylor's findings, Prothero says views of God are splintering, even though "Protestants had control of the culture right up into the 20th century. ... It shouldn't be surprising that the model now is more like a different God for every person. Baylor found four Gods; other researchers could have found eight or maybe 16."

Bader and Froese looked at themes, including:
•Morality. People with an Authoritative God are about three times more likely to say homosexuality is a choice, not an inborn trait, than those who see a Distant God — affecting their views on gay rights, particularly on marriage and adoption.
•Science. Those who see God as engaged in daily life (authoritative or benevolent) are nearly twice as likely as those whose God is critical or distant to say that God often performs miracles that defy the laws of nature.
•Money. "We are all values and pocketbook voters now," the Baylor sociologists write. "In general, your values reflect your God and your God reflects your pocketbook."
In research done at the height of the recession, the authors found "lower economic status is strongly related to the belief that God harshly judges and is angry with the world." This reflects a view that it is personal faith or faith-based action, not the government, that solves poverty, they write.
•Evil, war and natural disasters. Does God cause mayhem, allow it or have no role? "When we talked about Hurricane Katrina and 9/11, the Authoritative God type was most likely to think God had a hand, directly punishing us for society's sinful ways," Bader says.
But believers in a Benevolent God "will focus on a fireman who escaped, or the people who rebuild homes, or the divine providence of someone missing a flight that crashed on 9/11," Bader says.
To someone who sees a Distant God, the 9/11 terror attacks amounted to a sign of man's inhumanity, not God's action or judgment, Bader says. And they see a storm as just a storm.
Believers in a Critical God say whatever happens now, "God will have the last word," Bader says.

So how do our views of heaven differ?
Political scientists Robert Putnam of Harvard and David Campbell of Notre Dame address this in their new book, American Grace: How Religion Divides and Unites Us, also based on nationwide surveys.
They found unifying threads: Americans of every stripe overwhelmingly believe that all good people go to heaven, that many faiths contain truth and that religious diversity is good for the nation.

Putnam and Campbell's optimistic conclusion is that we are able to live with vast religious diversity because we are "enmeshed" in networks of people we care about — your Catholic aunt, your Methodist spouse, your spiritual-but-not-religious child and your evangelical neighbor. The Baylor sociologists also see this. "With our high level of religious freedom and pluralism," Froese says, "all kinds of views of God will do very well."

The national conversation about God, Bader says, is "much richer than showdowns between screaming evangelicals and screaming atheists. This is the way we tell the stories of the world around us."